What does Genesis 2:4 Mean?

Study Notes

Lord
LORD (Heb. Jehovah)

(1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in Exodus 3:14 ), "He that is who He is, therefore the eternal I AM:"

But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self-existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being.

(2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" ( Genesis 1:26 ); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this.

(3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones Genesis 3:9-13 and clothed them with "coats of skins" Genesis 3:21 a beautiful type of righteousness provided by the Lord God through sacrifice Romans 3:21 ; Romans 3:22 . The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt Exodus 3:13-17 . As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are:

(a) His holiness Leviticus 11:44 ; Leviticus 11:45 ; Leviticus 19:1 ; Leviticus 22:26 ; Habakkuk 1:12 ; Habakkuk 1:13 (b) His hatred and judgment of sin; Deuteronomy 32:35-42 ; Genesis 6:5-7 ; Psalms 11:4-6 ; Psalms 66:18 ; Exodus 34:6 ; Exodus 34:7 (c) His love for and redemption of sinners, but always righteously; Genesis 3:21 ; Genesis 8:20 ; Genesis 8:21 ; Exodus 12:12 ; Exodus 12:13 ; Leviticus 16:2 ; Leviticus 16:3 ; Isaiah 53:5 ; Isaiah 53:6 ; Isaiah 53:10 Salvation by Jehovah apart from sacrifice is unknown to Scripture.

(4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are:

(a) Jehovah-jireh, "the Lord will provide" Genesis 22:13 ; Genesis 22:14 i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" Exodus 15:26 . That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" Exodus 17:8-15 . The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of Galatians 5:17 the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" Judges 6:24 . Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin Genesis 2:1-5 . Jehovah loves and saves sinners Genesis 2:7-18 but only through sacrifice Genesis 2:19-21 see also; Romans 5:1 ; Ephesians 2:14 ; Colossians 1:20 . (e) Jehovah-ra-ah, "the Lord my shepherd" (Psalms 23.). In Psalms 22 Jehovah makes peace by the blood of the cross; in Psalms 23. Jehovah is shepherding His own who are in the world. (f) Jehovah-tsidkenu, "the Lord our righteousness" Jeremiah 23:6 . This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" Isaiah 7:13-145 . This name signifies Jehovah's abiding presence with His people; Exodus 33:14 ; Exodus 33:15 ; 1 Chronicles 16:27 ; 1 Chronicles 16:33 ; Psalms 16:11 ; Psalms 97:5 ; Matthew 28:20 ; Hebrews 13:5

(5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel Exodus 19:3 ; Exodus 20:1 ; Exodus 20:2 ; Jeremiah 31:31-34 .

(6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly:

(1) of the relation of Deity to man (a) as Creator Genesis 2:7-15 (b) as morally in authority over man Genesis 2:16 ; Genesis 2:17 (c) as creating and governing the earthly relationships of man; Genesis 2:18-24 ; Genesis 3:16-19 ; Genesis 3:22-24 and (d) as redeeming man Genesis 3:8-15 ; Genesis 3:21

(2) of the relation of Deity to Israel Genesis 24:7 ; Genesis 28:13 ; Exodus 3:15 ; Exodus 3:18 ; Exodus 4:5 ; Exodus 5:1 ; Exodus 7:6 ; Deuteronomy 1:11 ; Deuteronomy 1:21 ; Deuteronomy 4:1 ; Deuteronomy 6:3 ; Deuteronomy 12:1 ; Joshua 7:13 ; Joshua 7:19 ; Joshua 7:20 ; Joshua 10:40 ; Joshua 10:42 ; Judges 2:12 ; 1 Samuel 2:30 ; 1 Kings 1:48 ; 2 Kings 9:6 ; 2 Kings 10:31 ; 1 Chronicles 22:19 ; 2 Chronicles 1:9 ; Ezra 1:3 ; Isaiah 21:17 See other names of Deity,

See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 17:1 " See Scofield " Genesis 21:33 " See Scofield " 1 Samuel 1:3 "

Lord God Deity (names of God)

I am the door of the sheep

The shepherd work of our Lord has three aspects:

(1) As the "Good" Shepherd He gives His life for the sheep John 10:11 and is, therefore, "the door" by which "if any man enter in he shall be saved." John 10:9 . This answers to Psalms 22.

(2) He is the "Great" Shepherd, "brought again from the dead" Hebrews 13:20 to care for and make perfect the sheep. This answers to Psalms 23.

(3) He is the "Chief" Shepherd, who is coming in glory to give crowns of reward to the faithful shepherds 1 Peter 5:4 . This answers to Psalms 24.

God

Summary of the O.T. revelation of Deity: God is revealed in the O.T. (1) through His names, as follows: ClassEnglish FormHebrew EquivalentPrimaryGodEl, Elah, or Elohim ( Genesis 1:1 )LORDJehovah ( Genesis 2:4 )LordAdon or Adonai ( Genesis 15:2 )Compound (with El = God)Almighty GodEl Shaddai ( Genesis 17:1 )Most High, or most high GodEl Elyon ( Genesis 14:18 )everlasting GodEl Olam ( Genesis 21:33 )Compound (with Jehovah = Lord)LORD GodJehovah Elohim ( Genesis 2:4 )Lord GODAdonai Jehovah ( Genesis 15:2 )LORD of hostsJehovah Sabaoth ( 1 Samuel 1:3 )

The trinity is suggested by the three times repeated groups of threes. This is not an arbitrary arrangement, but inheres in the O.T. itself.

This revelation of God by His name is invariably made in connection with some particular need of His people, and there can be no need of man to which these names do not answer as showing that man's true resource is in God. Even human failure and sin but evoke new and fuller revelations of the divine fulness.

(2) The O.T. Scriptures reveal the existence of a Supreme Being, the Creator of the universe and of man, the Source of all life and of all intelligence, who is to be worshipped and served by men and angels. This Supreme Being is One, but, in some sense not fully revealed in the O.T., is a unity in plurality. This is shown by the plural name, Elohim, by the use of the plural pronoun in the interrelation of deity as evidenced in Genesis 1:26 ; Genesis 3:22 ; Psalms 110:1 ; Isaiah 6:8 . That this plurality is really a Trinity is intimated in the three primary names of Deity, and in the threefold ascription of the Seraphim in Isaiah 6:3 That the interrelation of Deity is that of Father and Son is directly asserted; Psalms 2:7 ; Hebrews 1:5 and the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes (e.g.; Genesis 1:2 ; Numbers 11:25 ; Numbers 24:2 ; Judges 3:10 ; Judges 6:34 ; Judges 11:29 ; Judges 13:25 ; Judges 14:6 ; Judges 14:19 ; Judges 15:14 ; 2 Samuel 23:2 ; Job 26:13 ; Job 33:4 ; Psalms 106:33 ; Psalms 139:7 ; Isaiah 40:7 ; Isaiah 59:19 ; Isaiah 63:10 . (See Scofield " Malachi 2:15 ") .

(3) The future incarnation is intimated in the theophanies, or appearances of God in human form (e.g. Genesis 18:1 ; Genesis 18:13 ; Genesis 18:17-22 ; Genesis 32:24-30 and distinctly predicted in the promises connected with redemption (e.g. Genesis 3:15 and with the Davidic Covenant 1714079874_40 ; Isaiah 9:6-7 ; Jeremiah 23:5 ; Jeremiah 23:6 .

The revelation of Deity in the N.T. so illuminates that of the O.T. that the latter is seen to be, from Genesis to Malachi, the foreshadowing of the coming incarnation of God in Jesus the Christ. In promise, covenant, type, and prophecy the O.T. points forward to Him.

(4) The revelation of God to man is one of authority and redemption. He requires righteousness from man, but saves the unrighteous through sacrifice; and in His redemptive dealings with man all the divine persons and attributes are brought into manifestation. The O.T. reveals the justice of God equally with His mercy, but never in opposition to His mercy. The flood, e.g., was an unspeakable mercy to unborn generations. From Genesis to Malachi He is revealed as the seeking God who has no pleasure in the death of the wicked, and who heaps up before the sinner every possible motive to persuade to faith and obedience.

(5) In the experience of the O.T. men of faith their God inspires reverence but never slavish fear; and they exhaust the resources of language to express their love and adoration in view of His loving-kindness and tender mercy. This adoring love of His saints is the triumphant answer to those who pretend to find the O.T. revelation of God cruel and repellent. It is in harmony, not contrast, with the N.T. revelation of God in Christ.

(6) Those passages which attribute to God bodily parts and human emotions (e.g. Exodus 33:11 ; Exodus 33:20 ; Deuteronomy 29:20 ; 2 Chronicles 16:9 ; Genesis 6:6 ; Genesis 6:7 ; Jeremiah 15:6 ) are metaphorical and mean that in the infinite being of God exists that which answers to these things--eyes, a hand, feet, etc.; and the jealousy and anger attributed to Him are the emotions of perfect Love in view of the havoc of sin.

(7) In the O.T. revelation there is a true sense in which, wholly apart from sin or infirmity, God is like His creature man Genesis 1:27 and the supreme and perfect revelation of God, toward which the O.T. points, is a revelation in and through a perfect Man.

Lord God
Lord

LORD (Heb. Jehovah)

(1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in Exodus 3:14 ), "He that is who He is, therefore the eternal I AM:"

But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self-existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being.

(2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" ( Genesis 1:26 ); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this.

(3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones Genesis 3:9-13 and clothed them with "coats of skins" Genesis 3:21 a beautiful type of righteousness provided by the Lord God through sacrifice Romans 3:21 ; Romans 3:22 . The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt Exodus 3:13-17 . As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are:

(a) His holiness Leviticus 11:44 ; Leviticus 11:45 ; Leviticus 19:1 ; Leviticus 22:26 ; Habakkuk 1:12 ; Habakkuk 1:13 (b) His hatred and judgment of sin; Deuteronomy 32:35-42 ; Genesis 6:5-7 ; Psalms 11:4-6 ; Psalms 66:18 ; Exodus 34:6 ; Exodus 34:7 (c) His love for and redemption of sinners, but always righteously; Genesis 3:21 ; Genesis 8:20 ; Genesis 8:21 ; Exodus 12:12 ; Exodus 12:13 ; Leviticus 16:2 ; Leviticus 16:3 ; Isaiah 53:5 ; Isaiah 53:6 ; Isaiah 53:10 Salvation by Jehovah apart from sacrifice is unknown to Scripture.

(4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are:

(a) Jehovah-jireh, "the Lord will provide" Genesis 22:13 ; Genesis 22:14 i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" Exodus 15:26 . That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" Exodus 17:8-15 . The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of Galatians 5:17 the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" Judges 6:24 . Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin Genesis 2:1-5 . Jehovah loves and saves sinners Genesis 2:7-18 but only through sacrifice Genesis 2:19-21 see also; Romans 5:1 ; Ephesians 2:14 ; Colossians 1:20 . (e) Jehovah-ra-ah, "the Lord my shepherd" (Psalms 23.). In Psalms 22 Jehovah makes peace by the blood of the cross; in Psalms 23. Jehovah is shepherding His own who are in the world. (f) Jehovah-tsidkenu, "the Lord our righteousness" Jeremiah 23:6 . This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" Ezekiel 48:35 . This name signifies Jehovah's abiding presence with His people; Exodus 33:14 ; Exodus 33:15 ; 1 Chronicles 16:27 ; 1 Chronicles 16:33 ; Psalms 16:11 ; Psalms 97:5 ; Matthew 28:20 ; Hebrews 13:5

(5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel Exodus 19:3 ; Genesis 2:18-24 ; Exodus 20:2 ; Jeremiah 31:31-34 .

(6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly:

(1) of the relation of Deity to man (a) as Creator Genesis 2:7-15 (b) as morally in authority over man Genesis 2:16 ; Genesis 2:17 (c) as creating and governing the earthly relationships of man; Exodus 20:1 ; Genesis 3:16-19 ; Genesis 3:22-24 and (d) as redeeming man Genesis 3:8-15 ; Genesis 3:21

(2) of the relation of Deity to Israel Genesis 24:7 ; Genesis 28:13 ; Exodus 3:15 ; Exodus 3:18 ; Exodus 4:5 ; Exodus 5:1 ; Exodus 7:6 ; Deuteronomy 1:11 ; Deuteronomy 1:21 ; Deuteronomy 4:1 ; Deuteronomy 6:3 ; Deuteronomy 12:1 ; Joshua 7:13 ; Joshua 7:19 ; Joshua 7:20 ; Joshua 10:40 ; Joshua 10:42 ; Judges 2:12 ; 1 Samuel 2:30 ; 1 Kings 1:48 ; 2 Kings 9:6 ; 2 Kings 10:31 ; 1 Chronicles 22:19 ; 2 Chronicles 1:9 ; Ezra 1:3 ; Isaiah 21:17 See other names of Deity,

See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 17:1 " See Scofield " Genesis 21:33 " See Scofield " 1 Samuel 1:3 "

Lord God Deity (names of God)

I am the door of the sheep

The shepherd work of our Lord has three aspects:

(1) As the "Good" Shepherd He gives His life for the sheep John 10:11 and is, therefore, "the door" by which "if any man enter in he shall be saved." John 10:9 . This answers to Psalms 22.

(2) He is the "Great" Shepherd, "brought again from the dead" Hebrews 13:20 to care for and make perfect the sheep. This answers to Psalms 23.

(3) He is the "Chief" Shepherd, who is coming in glory to give crowns of reward to the faithful shepherds 1 Peter 5:4 . This answers to Psalms 24.

God

Summary of the O.T. revelation of Deity: God is revealed in the O.T. (1) through His names, as follows: ClassEnglish FormHebrew EquivalentPrimaryGodEl, Elah, or Elohim ( Genesis 1:1 )LORDJehovah ( Genesis 2:4 )LordAdon or Adonai ( Genesis 15:2 )Compound (with El = God)Almighty GodEl Shaddai ( Genesis 17:1 )Most High, or most high GodEl Elyon ( Genesis 14:18 )everlasting GodEl Olam ( Genesis 21:33 )Compound (with Jehovah = Lord)LORD GodJehovah Elohim ( Genesis 2:4 )Lord GODAdonai Jehovah ( Genesis 15:2 )LORD of hostsJehovah Sabaoth ( 1 Samuel 1:3 )

The trinity is suggested by the three times repeated groups of threes. This is not an arbitrary arrangement, but inheres in the O.T. itself.

This revelation of God by His name is invariably made in connection with some particular need of His people, and there can be no need of man to which these names do not answer as showing that man's true resource is in God. Even human failure and sin but evoke new and fuller revelations of the divine fulness.

(2) The O.T. Scriptures reveal the existence of a Supreme Being, the Creator of the universe and of man, the Source of all life and of all intelligence, who is to be worshipped and served by men and angels. This Supreme Being is One, but, in some sense not fully revealed in the O.T., is a unity in plurality. This is shown by the plural name, Elohim, by the use of the plural pronoun in the interrelation of deity as evidenced in Genesis 1:26 ; Genesis 3:22 ; Psalms 110:1 ; Isaiah 6:8 . That this plurality is really a Trinity is intimated in the three primary names of Deity, and in the threefold ascription of the Seraphim in Isaiah 6:3 That the interrelation of Deity is that of Father and Son is directly asserted; Psalms 2:7 ; Hebrews 1:5 and the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes (e.g.; Genesis 1:2 ; Numbers 11:25 ; Numbers 24:2 ; Judges 3:10 ; Judges 6:34 ; Judges 11:29 ; Judges 13:25 ; Judges 14:6 ; Judges 14:19 ; Judges 15:14 ; 2 Samuel 23:2 ; Job 26:13 ; Job 33:4 ; Psalms 106:33 ; Psalms 139:7 ; Isaiah 40:7 ; Isaiah 59:19 ; Isaiah 63:10 . (See Scofield " Malachi 2:15 ") .

(3) The future incarnation is intimated in the theophanies, or appearances of God in human form (e.g. Genesis 18:1 ; Genesis 18:13 ; Genesis 18:17-22 ; Genesis 32:24-30 and distinctly predicted in the promises connected with redemption (e.g. Genesis 3:15 and with the Davidic Covenant Isaiah 7:13-14 ; Isaiah 9:6-7 ; Jeremiah 23:5 ; Jeremiah 23:6 .

The revelation of Deity in the N.T. so illuminates that of the O.T. that the latter is seen to be, from Genesis to Malachi, the foreshadowing of the coming incarnation of God in Jesus the Christ. In promise, covenant, type, and prophecy the O.T. points forward to Him.

(4) The revelation of God to man is one of authority and redemption. He requires righteousness from man, but saves the unrighteous through sacrifice; and in His redemptive dealings with man all the divine persons and attributes are brought into manifestation. The O.T. reveals the justice of God equally with His mercy, but never in opposition to His mercy. The flood, e.g., was an unspeakable mercy to unborn generations. From Genesis to Malachi He is revealed as the seeking God who has no pleasure in the death of the wicked, and who heaps up before the sinner every possible motive to persuade to faith and obedience.

(5) In the experience of the O.T. men of faith their God inspires reverence but never slavish fear; and they exhaust the resources of language to express their love and adoration in view of His loving-kindness and tender mercy. This adoring love of His saints is the triumphant answer to those who pretend to find the O.T. revelation of God cruel and repellent. It is in harmony, not contrast, with the N.T. revelation of God in Christ.

(6) Those passages which attribute to God bodily parts and human emotions (e.g. Exodus 33:11 ; Exodus 33:20 ; Deuteronomy 29:20 ; 2 Chronicles 16:9 ; Genesis 6:6 ; Genesis 6:7 ; Jeremiah 15:6 ) are metaphorical and mean that in the infinite being of God exists that which answers to these things--eyes, a hand, feet, etc.; and the jealousy and anger attributed to Him are the emotions of perfect Love in view of the havoc of sin.

(7) In the O.T. revelation there is a true sense in which, wholly apart from sin or infirmity, God is like His creature man Genesis 1:27 and the supreme and perfect revelation of God, toward which the O.T. points, is a revelation in and through a perfect Man.

Lord
Lord God

Lord

LORD (Heb. Jehovah)

(1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in Exodus 3:14 ), "He that is who He is, therefore the eternal I AM:"

But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self-existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being.

(2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" ( Genesis 1:26 ); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this.

(3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones Genesis 3:9-13 and clothed them with "coats of skins" Genesis 3:21 a beautiful type of righteousness provided by the Lord God through sacrifice Romans 3:21 ; Romans 3:22 . The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt Exodus 3:13-17 . As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are:

(a) His holiness Leviticus 11:44 ; Leviticus 11:45 ; Leviticus 19:1 ; Leviticus 22:26 ; Habakkuk 1:12 ; Habakkuk 1:13 (b) His hatred and judgment of sin; Deuteronomy 32:35-42 ; Genesis 6:5-7 ; Psalms 11:4-6 ; Psalms 66:18 ; Exodus 34:6 ; Exodus 34:7 (c) His love for and redemption of sinners, but always righteously; Genesis 3:21 ; Genesis 8:20 ; Genesis 8:21 ; Exodus 12:12 ; Exodus 12:13 ; Leviticus 16:2 ; Leviticus 16:3 ; Isaiah 53:5 ; Isaiah 53:6 ; Isaiah 53:10 Salvation by Jehovah apart from sacrifice is unknown to Scripture.

(4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are:

(a) Jehovah-jireh, "the Lord will provide" Genesis 22:13 ; Genesis 22:14 i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" Exodus 15:26 . That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" Exodus 17:8-15 . The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of Galatians 5:17 the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" Judges 6:24 . Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin Genesis 2:1-5 . Jehovah loves and saves sinners Genesis 2:7-18 but only through sacrifice Genesis 2:19-21 see also; Romans 5:1 ; Ephesians 2:14 ; Colossians 1:20 . (e) Jehovah-ra-ah, "the Lord my shepherd" (Psalms 23.). In Psalms 22 Jehovah makes peace by the blood of the cross; in Psalms 23. Jehovah is shepherding His own who are in the world. (f) Jehovah-tsidkenu, "the Lord our righteousness" Jeremiah 23:6 . This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" Ezekiel 48:35 . This name signifies Jehovah's abiding presence with His people; Exodus 33:14 ; Exodus 33:15 ; 1 Chronicles 16:27 ; 1 Chronicles 16:33 ; Psalms 16:11 ; Psalms 97:5 ; Matthew 28:20 ; Hebrews 13:5

(5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel Exodus 19:3 ; Exodus 20:1 ; Exodus 20:2 ; Jeremiah 31:31-34 .

(6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly:

(1) of the relation of Deity to man (a) as Creator Genesis 2:7-15 (b) as morally in authority over man Genesis 2:16 ; Genesis 2:17 (c) as creating and governing the earthly relationships of man; Genesis 2:18-24 ; Genesis 3:16-19 ; Genesis 3:22-24 and (d) as redeeming man Genesis 3:8-15 ; Genesis 3:21

(2) of the relation of Deity to Israel Genesis 24:7 ; Genesis 28:13 ; Exodus 3:15 ; Exodus 3:18 ; Exodus 4:5 ; Exodus 5:1 ; Exodus 7:6 ; Deuteronomy 1:11 ; Deuteronomy 1:21 ; Deuteronomy 4:1 ; Deuteronomy 6:3 ; Deuteronomy 12:1 ; Joshua 7:13 ; Joshua 7:19 ; Joshua 7:20 ; Joshua 10:40 ; Joshua 10:42 ; Judges 2:12 ; 1 Samuel 2:30 ; 1 Kings 1:48 ; 2 Kings 9:6 ; 2 Kings 10:31 ; 1 Chronicles 22:19 ; 2 Chronicles 1:9 ; Ezra 1:3 ; Isaiah 21:17 See other names of Deity,

See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 17:1 " See Scofield " Genesis 21:33 " See Scofield " 1 Samuel 1:3 "

Lord God Deity (names of God)

I am the door of the sheep

The shepherd work of our Lord has three aspects:

(1) As the "Good" Shepherd He gives His life for the sheep John 10:11 and is, therefore, "the door" by which "if any man enter in he shall be saved." John 10:9 . This answers to Psalms 22.

(2) He is the "Great" Shepherd, "brought again from the dead" Hebrews 13:20 to care for and make perfect the sheep. This answers to Psalms 23.

(3) He is the "Chief" Shepherd, who is coming in glory to give crowns of reward to the faithful shepherds 1 Peter 5:4 . This answers to Psalms 24.

God

Summary of the O.T. revelation of Deity: God is revealed in the O.T. (1) through His names, as follows: ClassEnglish FormHebrew EquivalentPrimaryGodEl, Elah, or Elohim ( Genesis 1:1 )LORDJehovah ( Genesis 2:4 )LordAdon or Adonai ( Genesis 15:2 )Compound (with El = God)Almighty GodEl Shaddai ( Genesis 17:1 )Most High, or most high GodEl Elyon ( Genesis 14:18 )everlasting GodEl Olam ( Genesis 21:33 )Compound (with Jehovah = Lord)LORD GodJehovah Elohim ( Genesis 2:4 )Lord GODAdonai Jehovah ( Genesis 15:2 )LORD of hostsJehovah Sabaoth ( 1 Samuel 1:3 )

The trinity is suggested by the three times repeated groups of threes. This is not an arbitrary arrangement, but inheres in the O.T. itself.

This revelation of God by His name is invariably made in connection with some particular need of His people, and there can be no need of man to which these names do not answer as showing that man's true resource is in God. Even human failure and sin but evoke new and fuller revelations of the divine fulness.

(2) The O.T. Scriptures reveal the existence of a Supreme Being, the Creator of the universe and of man, the Source of all life and of all intelligence, who is to be worshipped and served by men and angels. This Supreme Being is One, but, in some sense not fully revealed in the O.T., is a unity in plurality. This is shown by the plural name, Elohim, by the use of the plural pronoun in the interrelation of deity as evidenced in Genesis 1:26 ; Genesis 3:22 ; Psalms 110:1 ; Isaiah 6:8 . That this plurality is really a Trinity is intimated in the three primary names of Deity, and in the threefold ascription of the Seraphim in Isaiah 6:3 That the interrelation of Deity is that of Father and Son is directly asserted; Psalms 2:7 ; Hebrews 1:5 and the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes (e.g.; Genesis 1:2 ; Numbers 11:25 ; Numbers 24:2 ; Judges 3:10 ; Judges 6:34 ; Judges 11:29 ; Judges 13:25 ; Judges 14:6 ; Judges 14:19 ; Judges 15:14 ; 2 Samuel 23:2 ; Job 26:13 ; Job 33:4 ; Psalms 106:33 ; Psalms 139:7 ; Isaiah 40:7 ; Isaiah 59:19 ; Isaiah 63:10 . (See Scofield " Malachi 2:15 ") .

(3) The future incarnation is intimated in the theophanies, or appearances of God in human form (e.g. Genesis 18:1 ; Genesis 18:13 ; Genesis 18:17-22 ; Genesis 32:24-30 and distinctly predicted in the promises connected with redemption (e.g. Genesis 3:15 and with the Davidic Covenant Isaiah 7:13-14 ; Isaiah 9:6-7 ; Jeremiah 23:5 ; Jeremiah 23:6 .

The revelation of Deity in the N.T. so illuminates that of the O.T. that the latter is seen to be, from Genesis to Malachi, the foreshadowing of the coming incarnation of God in Jesus the Christ. In promise, covenant, type, and prophecy the O.T. points forward to Him.

(4) The revelation of God to man is one of authority and redemption. He requires righteousness from man, but saves the unrighteous through sacrifice; and in His redemptive dealings with man all the divine persons and attributes are brought into manifestation. The O.T. reveals the justice of God equally with His mercy, but never in opposition to His mercy. The flood, e.g., was an unspeakable mercy to unborn generations. From Genesis to Malachi He is revealed as the seeking God who has no pleasure in the death of the wicked, and who heaps up before the sinner every possible motive to persuade to faith and obedience.

(5) In the experience of the O.T. men of faith their God inspires reverence but never slavish fear; and they exhaust the resources of language to express their love and adoration in view of His loving-kindness and tender mercy. This adoring love of His saints is the triumphant answer to those who pretend to find the O.T. revelation of God cruel and repellent. It is in harmony, not contrast, with the N.T. revelation of God in Christ.

(6) Those passages which attribute to God bodily parts and human emotions (e.g. Exodus 33:11 ; Exodus 33:20 ; Deuteronomy 29:20 ; 2 Chronicles 16:9 ; Genesis 6:6 ; Genesis 6:7 ; Jeremiah 15:6 ) are metaphorical and mean that in the infinite being of God exists that which answers to these things--eyes, a hand, feet, etc.; and the jealousy and anger attributed to Him are the emotions of perfect Love in view of the havoc of sin.

(7) In the O.T. revelation there is a true sense in which, wholly apart from sin or infirmity, God is like His creature man Genesis 1:27 and the supreme and perfect revelation of God, toward which the O.T. points, is a revelation in and through a perfect Man.

Verse Meaning

Having related the creation of the universe as we know it, God next inspired Moses to explain for his readers what became of it. Sin entered it and devastated it. [source][source]

[source]

"The destiny of the human creation is to live in God"s world, with God"s other creatures, on God"s terms." ^[1] [source]

The Hebrew word toledot occurs first in Genesis 2:4 where it introduces the next section of the book. This Hebrew word often reads "generations," "histories," "descendants," or, as here (in the NASB and NIV), "account." The word summarizes what follows in the section and introduces what became of something, in this case the universe, or, more often, someone. The person mentioned after toledot is not usually the central figure in the section but the person who originated what follows. The toledot statements contribute the major structural and conceptual framework for the whole Book of Genesis. ^[2] [source]

". . . the material within each tol"dot is a microcosm of the development of the Book of Genesis itself, with the motifs of blessing and cursing playing a dominant role. Within each of the first several tol"dot is a deterioration to cursing until Genesis 12:1-12, where the message moves to the promise of blessing. From this point on there is a constant striving for the place of blessing, but still with each successive narrative there is deterioration, for Isaac and Jacob did not measure up to Abraham. Consequently at the end of Genesis the family is not in the land of blessing but in Egypt." ^[3] [source]

Context Summary

The first paragraph belongs to the previous chapter, as is clear from the use of the same term for God-Elohim. God's Rest was not from weariness, or exhaustion, but because His work of Creation was finished. He is ever at work, remember John 5:17. We enter into His rest, when we cease to worry, and trust Him in all and for all. In Genesis 2:4, Moses incorporates another of those wonderful God-given narratives, which had been handed down from the lips of the patriarchs. It is marked by the use of another term for God-Jehovah Elohim. Every man is entrusted with a garden, that he may keep it. God's goodness is no excuse for idleness. Whether your heart and life shall produce weeds, or flowers and fruits, depends on yourself. Ponder Proverbs 4:23; Proverbs 24:30-31. [source]

Chapter Summary: Genesis 2

¹  The first Sabbath
⁴  Further details concerning the manner of creation
⁸  The planting of the garden of Eden, and its situation;
¹⁵  man is placed in it; and the tree of knowledge forbidden
¹⁸  The animals are named by Adam
²¹  The making of woman, and the institution of marriage